[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華文句記](https://indike.org/pramana/in.bauddha.taisho.1719) › 1.193 # 法華文句記 1.193 法華文句記 1.193 - **Language:** Classical Chinese ### [1.193](https://indike.org/pramana/in.bauddha.taisho.1719.1.193) 次圓觀者，先喻、次合。喻中言「觀鏡」者，一法界也。「團圓」者，理境智也。觀即是智，團圓是境。次「不觀」下明觀相。「背」即無明，「面即」智明。「鏡」十界因，「形」十界緣，「像」十界果。又鏡明性十界，像生修十界，故形像修性皆具十界，並不出於法性理鏡，見明形像修性本如，鏡內外一離於三教分別情想，總以不二無分別智，依理通泯心境明暗，故云不觀。觀境不殊、理無明暗，故云「非背」等。約修得說故云「不取」等。次「但觀」下結意中，但是總略出其觀相，不謀而照但觀團圓，無始終故，故無際畔，本有故無始，常住故無終。明暗如前。無一異者，雙非像無像也。「不取」下，合也。初不取者，泯前十界。「善惡」六界也。以六對小故云邪正，以菩薩佛用對於小，故云大小，一切並泯故皆云無，不復分別若性若修。「但緣」下泯前心境，以法性實相即是三諦三觀，一切佛法之大都，若泯若照無非法性，法性之體離泯照故全泯照是。「觀煩惱」下，明觀體秖觀三道。生即苦道。三道即是三德。於中初總明立觀，從「陰入界即法身」去，教用觀法。本觀理是不觀染除，染體自虛本虛名滅，故妙體滅不立除名，障體即德不待轉除，故云生即無生。次「解脫即業」等結成無生。次「是三」下複疎總結。次「況變易」等者，以重況輕，界內重障尚即妙德，況界外輕耶？今仍約底下三道，若具論者，應約諸三法也。此中圓觀不同藏別先境次觀者，若法若喻皆不二故，語雖似通觀境別故。 > Next, as for the contemplation of the perfect \[teaching\], first is the simile, followed by the application. In the simile, the phrase "contemplating the mirror" refers to the single dharma realm. "Complete and round" refers to the principle, the objective realm, and wisdom. Contemplation is wisdom; complete and round is the objective realm. Next, from "does not contemplate" downward, the characteristics of contemplation are clarified. "Back" is avidyā (ignorance); "face" is the light of wisdom. The "mirror" is the cause of the ten realms; the "form" is the condition for the ten realms; the "reflection" is the effect of the ten realms. Furthermore, the clarity of the mirror is the inherent ten realms; the arising of the reflection is the cultivated ten realms. Therefore, both form and reflection, cultivation and inherent nature, are replete with the ten realms, and none of them departs from the mirror of principle of the dharma nature. Seeing that the clarity, form, and reflection, cultivation and inherent nature, are fundamentally such, and that the inside and outside of the mirror are one, one is free from the conceptual thoughts of discrimination found in the three teachings. Universally taking the non-dual, nondiscriminative wisdom and relying on the principle, one completely obliterates mind and objective realm, light and dark; hence it says "does not contemplate." Contemplation and objective realm are not distinct, and the principle has neither light nor dark; hence it says "neither the back" and so on. Spoken in terms of cultivation and attainment, it therefore says "does not grasp" and so on. Next, in the conclusion of the meaning from "only contemplates" downward, it merely outlines the characteristics of its contemplation in brief: shining without contrivance, one only contemplates what is complete and round. Because it has no beginning or end, it has no boundaries; because it is inherently possessed, it has no beginning; because it is eternally abiding, it has no end. Light and dark are as explained before. Being neither one nor different means negating both reflection and non-reflection. From "does not grasp" downward is the application. First, "does not grasp" obliterates the aforementioned ten realms. "Good and evil" are the six realms. Juxtaposing the six with the small \[vehicle\], it says "perverse and correct." Juxtaposing the functions of bodhisattvas and buddhas with the small, it says "great and small." Because all are completely obliterated, it says "none" for all of them, no longer discriminating whether inherent nature or cultivation. From "only conditions" downward obliterates the aforementioned mind and objective realm: because the true character of the dharma nature is precisely the three truths and three contemplations, the great capital of all buddhadharmas, whether obliterating or illuminating, nothing is not the dharma nature. Because the essence of the dharma nature is free from obliterating and illuminating, the whole of obliterating and illuminating is it. From "contemplating the afflictions" downward clarifies that the essence of contemplation is merely contemplating the three paths. Rebirth is the path of suffering. The three paths are precisely the three virtues. Therein, first it generally clarifies establishing the contemplation. From "the aggregates, sense-fields, and realms are precisely the dharmakāya" onward, it teaches the method of applying the contemplation. Fundamentally contemplating that the principle is this, one does not contemplate the elimination of defilement. The essence of defilement is naturally empty, and fundamental emptiness is called cessation; hence the cessation of the wondrous essence does not establish the name of elimination. The essence of hindrances is precisely the virtues, not awaiting transformation and elimination; hence it says "birth is precisely non-birth." Next, "liberation is precisely karma" and so on concludes its being non-birth. Next, from "these three" downward is a further general summary. Next, as for "how much more so inconceivable transformation" and so forth, it uses the heavy to illustrate the light: if the heavy hindrances within the realms are already precisely the wondrous virtues, how much more so the light ones outside the realms? Here it is still explained in terms of the lowest three paths; if discussed fully, it should be explained in terms of all the sets of three dharmas. Here the contemplation of the perfect \[teaching\] differs from the Tripiṭaka and separate \[teachings\], which first present the objective realm and then the contemplation: this is because both dharma and simile are non-dual; though the words seem similar to the shared \[teaching\], the objective realm of contemplation is distinct. > — English (machine translation) (machine translation) - [Previous: 1.192](https://indike.org/pramana/in.bauddha.taisho.1719.1.192) - [Next: 1.194](https://indike.org/pramana/in.bauddha.taisho.1719.1.194) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1719.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1719~en-mt.1.193) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1719.1.193](https://indike.org/pramana/in.bauddha.taisho.1719.1.193) · Pramāṇa